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Sublime Aspiration

A descriptive translation ofHusn al-Maqsid fi Amal al-Mawlid

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IMAM JALALUDDIN AL-SUYUTI

RIDAWI

PRESS

SUBLIME ASPIRATION

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GREAT SHORT BOOKS

Sublime Aspiration

A descriptive translation ofHusn al-Maqsid fl Amal al-Mawlid

IMAM JALALUDDIN AL-SUYUTI ms

Translated by
ABU HASAN

RIDAW

PRESS

RIDAWI

P R E S S

Sublime Aspiration of the Mawlid Celebration

Original. Arabic Work by
Imam Jalaluddin Abdu'r Rahman al-Suyuti

TransLation and Footnotes
Abu Hasan

<$>

Acknowledgements
Abu NibraSj Aqdas, Noori

The cover image is from a manuscript of Husn aL-Maq$id and the
text shown is Ibn Ha jar's quote from the same. See Page 17.

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INTRODUCTION

Praise be to Allah taala, and blessings be upon His elect slaves. A question
was asked about celebrating the birthday 1 of the Prophet S in the month
of Rabiy al-Awwal and about:

■ its legal status according to shariah

■ whether it is commendable or a reprehensible act

■ whether a person participating in it merits reward 2 or not

Essentially, Mawlid is a gathering of people in which the Qur'an is recited,
events surrounding the birth 3 [and proclamation] of the Prophet H and
[miraculous] signs that appeared during his blessed birth are narrated. A
banquet is held and the assembly disperses thereafter, without doing
anything further. This is a praiseworthy innovation and the person doing it
will be rewarded, because of venerating the Prophet & and expression of
happiness and gratulation upon the blessed birth of the Messenger S.

1 Mawlid, Mawltid, MTlad: celebration of the birthday of the Prophet ft.

2 thawab: reward in the hereafter; that is, whether it is counted as a good deed deserving
reward in the hereafter.

3 mabda' amri'n nabiy: the beginning of the Prophet's ^4 history.

History of Celebrating the Blessed Mawlid

The person who started this practice was the ruler of Arbil, 4 King
Muzaffar 5 Abu Sayld Kawkaburl ibn Zaynuddln All ibn Buktikkln - a
glorious king and a magnanimous leader. He is remembered for beautiful
monuments and it was he who build the Muzaffari Mosque 6 on the slopes
of Mount Qasiyun.

Ibn Kathir 7 has mentioned in his historical work 8 that he would celebrate
Mawlid in the month of Rabiy al-Awwal - and the celebrations would be
elaborate. He was chivalrous, brave, fearless, intelligent and also a scholar;
may Allah taala have mercy upon him and honour his resting place.

[Ibn Kathir said:] Shaykh Abu'l Khaftab ibn Dihyah 9 wrote a book on the
Mawlid of the Prophet # named At-Tanwir fi MawIidi'I Bashir an-Nadhir
upon which he was given a present of a thousand gold coins. 10 His reign
was lengthy until his demise in Akka, where he was blockaded by the
Franks in the year 630. He was a man of praiseworthy character and a
noble soul.

4 Erbil, Irbil, Arbil; in today's Iraq. http://en.wikipedia.org/wiki/Erbil

5 Muzaffaruddln Abu Sayld [549-630] Kukuburl or Kawkaburl

6 Also known as the Hanabila Mosque or the Darwish Pasha Mosque. "The mosque is situated
in the Salihiyya area of Damascus, on a side street off Abd al-Ghani al-Nabulsi Lane, outside
the fortifications of the old city. It is the first Ayyubid monument built in Damascus and the
oldest surviving mosque after the Umayyad Mosque (b. 709-715)." See archnet.org .

7 Hafiz Imaduddin Abu'l Fida'a Ismayll ibn Umar ibn Kathir al-Dimashqi [701-774] famous for
his historical work Biddyah wa'n Nihayah and his Qur'an commentary; author of many other
works which were well received in his lifetime: Shard al-Bukhari (incomplete,) Jabaqdt al-
Fuqaha Shdfayiyym, Qafapu'l Anbiyd'a and his magnum opus Jamiy al-Masamd wa's Sunan
which according to the plan of the author was a collection of 100,000 hadlth, ordered by
alphabetical list of companions in those narrations. [Ibn Kathir had compiled only 80,000
when he passed away and his grandson completed it].

8 Al-Bidayah wa'n Nihayah, 17/205; Events of the Year 630.

9 Umar ibn al-Hasan ibn All ibn Muhammad, Abu'l Khaffab ibn Dihyah al-Kalbl [544-633]
literary figure, historian, hadlth master and judge. He travelled to Morocco, Levant, Iraq,
Khorasan and finally settled in Egypt. [Wajydt al-Adyan 1/381, Mizdn al-Iytiddl 2/252,
Lisanu'l Mizan 4/292, Shadharatu'dh Dhahab 5/160, Siyar al-Adlam 5/44]

10 Dinar: gold coin weighing approximately 4.25g; thus 1000 coins would be 4.25 kilogram of
gold, which in 2013 costs approximately $225,250 @ $53/gram.

Ibn al-Jawzi's grandson 11 says in Mir'dt al-Zaman narrating from a person
who attended a banquet held during Mawlid celebrations that he
mentioned the following in the feast: 5000 sheep and their grilled heads,
10,000 chickens, 100 horses, 12 100,000 [earthern] bowls and 30,000
plates of sweets. Prominent scholars and sufis attended the Mawlid; the
king he would seek them and retire with them and the sufis would recite
poems, 13 starting the afternoon [continuing in the night and] until dawn.
The king would also whirl 14 in ecstasy with them. He would spend 300,000
dinar 15 on Mawlid celebrations every year. He had built a guest house for
those who came from afar regardless of where they came from, or their
bearing - he would spend 100,000 dinar every year for the maintenance of
this guest house.

11 Yusuf ibn Qizz/Guliy or Qizzguli ibn Abdullah Abu'l Muzaffar Shamsuddln, the maternal
grandson [Sibf] of Imam Abu'l Faraj Abd ar-Rahman ibn al-jawzl is a prominent historian
[581-654] and author of Mir'atu'z Zaman fl Tarikhi'l A'dyan, Tadhkiratu Khawdfu'l Ayimmah,
Kanz al-Muluk, Muntaha as-Sul fi Sirati'r Rasiil. [Miftahu's Sdddah 1 /208, Jawdhiru'l Mudiyyah
2/230, Dhayl Mir'atu'z Zaman 1/39]

12 It is prohibitively disliked in the Hanafi madh'hab but permitted in other madh'habs; there
are nadlth that mention permissibility of eating horse meat.

13 Samdd: which is commonly translated as music; but this was without musical instruments
and just vocals.

14 Raqf. those listening to devotional poetry sometimes jump in a state of ecstasy and joy
which is termed hajal. It is reported in Musnad al-Bazzdr, Musnad Imam Afimed, Al-Adab and
Sunan al-Kubra of BayhaqI, Mukhtarah of Biya'a al-Maqdisi, narrating from Sayyiduna All 4»
that he said:

I came to RasulAllah ft with Jaafar and Zayd and he S told Zayd: "You are my bondsman" and
he jumped with joy; [and AIT narrates] he ft told Jaafar: "You resemble me the most in
appearance and character" and he began jumping with joy behind Zayd; [and AIT narrates] he ft
told me: "You are from me, and I from you" and I began to jump behind Jaafar. [Musnad Imam
Ahmed: Musnad AIT ibn Abi Ja lib]

Dancing mentioned here is involuntary and spontaneous jumping for joy, not the deliberate
synchronous and breaking movements, sashaying like women or shaking the midriffs and
hips; tapping toes rythmically, prancing and chasse etc. which are all forbidden forms of
dancing. The dancing of Abyssinians mentioned in the fiadlth is about irregular movements
and play-acting a sword-fight with weapons, and jumping. Allah taala knows best.

15 As mentioned earlier, dinar was a gold coin weighing 4.25 grams; 300,000 coins are
approximately 1275 kilograms of gold, which would cost 67.5 million US dollars in 2013.

He would pay 100,000 dinar to the Franks as ransom for Muslim
prisoners; he would pay 30,000 dinar for the noble sanctuaries, and water
supply systems on the road to Hijaz. All this was apart from what he gave
as charity in private. His wife, Rablah Khatun bint Ayyub [the sister of the
victorious king Salahuddln] 15 savs h e WO uld wear a shirt made of
kirbas, a rough material worth five silver coins. 17 She says that she
criticised him for this and he replied: "That I should wear clothes worth
five dirhams and give away the rest is better than wearing expensive
clothes and abandoning the poor and the destitute".

Ibn Khallikan 18 in his biographical notice on Abi'l Khaftab ibn Dihyah says:

He was a prominent scholar, and well-known among the elite; he came from
Morocco and travelled to the Levant and Iraq and passed through Arbil in the year
604 where he encountered the king MuzaffaruddTn ibn ZaynuddTn celebrating the
birthday of the Prophet ». So, he wrote the book, The Illumination: On the Birthday
of the Bearer of Glad Tidings, the Warner, 19 and recited it in front of the king, who
rewarded him with a thousand gold coins.

He also said:

We have heard him [recite the mawlid] in six gatherings in the Sultan's presence in
the year 625.

16 Famously known as Sultan Salanuddln Ayyubl or Saladin in the west, he is the victorious
king and the vanquisher of crusaders, Abu'l Muzaffar Yusuf ibn Ayyub [532-589] who won
back Jerusalem for Muslims. [Bidayah wa'n Nihdyah, 16/651, Events of the Year 589]

17 Dirham: silver coin; a thousand silvers equalled one gold coin, a dinar.

18 Ahmed ibn Muhammad ibn Ibrahim ibn Abu Bakr ibn Khallikan [602-672] al-Arbili:
authority on history and literature, author of Wafyat al-Adyan.

19 AI-Tanwir fl Mawlidi'l Bashlr al-Nadhlr

FAKI HANI'S OBJECTION

Shaykh Tajuddin Umar ibn All al-Lakhmi al-Sakandari, famously known as
Al-FakihanT, 20 a MalikI scholar of later times claimed that celebrating
Mawlid is a reprehensible innovation. He wrote an epistle named, Al-
Mawrid fl'l Kalami did Amal al-Mawlid. I will quote his statement below in
full and thereafter, I will examine it point by point.

Fakihani said:

Praise be to Allah who has guided us to follow the leige lord of Messengers; He has
aided us by guiding us toward pillars of religion and has made it easy for us to
follow traditions of our pious ancestors 21 [and thus] our hearts are filled with the
knowledge of shariah and absolute, manifest truth; [He has] cleansed our hearts
from the calamities of modern times and innovation in religion.

I praise Allah, for bestowing [upon us] His favour by [granting] radiant faith. I thank
him for putting [us on] the right path by holding fast unto a strong bond [of faith]. I
bear witness that there is no God except Allah taala, that He is alone and hath no
partner. I [also] bear witness that Muhammad It is His slave and His Messenger -
the master of all from the beginning to the end - may blessings of Allah taala be
upon him, his progeny, his companions, his blessed and chaste wives - the mothers
of believers. May these blessings abide [and increase] until Judgement day.

Thereafter: a question was asked by a group of blessed folk concerning gatherings
in the month of Rabiy al-Awwal which are called Mawlids. Is there a basis in the
shariah for such Mawlids? Or is it a bidah and [reprehensible] innovation in religion?

I decided to answer this as a clarification and to explain the issue; and thus I have
replied. Only Allah taala gives success.

I do not know any basis for this 'Mawlid' in either the book of Allah taala or the
tradition of RasulAllah #; nor has it been reported as practiced by any scholar of our
nation, who are our religious leaders and are firm in the tradition of elders.

20 Al-Fakihani [654-734] is a famous grammarian and MalikI scholar from Alexandria. When
he visited Damascus, he met with Hafiz Ibn Kathlr, the author of Biddyah wa'n Nihdyah - and
they narrate from each other.

21 salaf al-$dlihin

Rather, it is a bidah, innovated by the idle and indolent; a vain desire which is
alluring to freeloaders. Our proof: when we evaluate this action, it has to fall in one
of the following five categories:

1. Wajib - Obligatory

2. Mandub - Supererogatory

3. Mubah - Permissible

4. Makruh - Disliked

5. Haram - Prohibited

By consensus, it is not wajib. Neither is it mandub; because, the principle for
mandub is that it is prescribed by the shariah [as optional] without criticising those
who omit it. This has neither been prescribed in the shariah, nor was it practiced by
the companions, their followers or pious scholars - as far as I know. And this shall
be my answer, if I am asked about it on Judgement day. It is not permissible either,
because innovation in religion cannot be deemed permissible according to
consensus of all Muslims.

Obviously, it has to fall in one of the two [remaining] categories: disliked or
prohibited [makruh or haram] and [the ruling] varies according to two possibilities.

• When a person celebrates the Mawlid from his own wealth - for his family,
friends and relatives; and restricts it to a banquet without approaching
anything sinful. This is what we have described as a disliked and ugly
bidah, because none among our pious predecessors - jurists and scholars
of Islam, honoured and celebrated Muslims among them have done this.

• When accompanied with enormities and misdemeanour; such things which
should be so much that a person donates [for Mawlid] with a heart ache
and is forced to give. Scholars have said that taking money from someone
by abashment is the same as taking [forcibly] by the sword.

Particularly, when such gatherings also have singing - after filling their
stomachs - accompanied by forbidden musical instruments - drums and
clarinets, intermingling of men with young boys, men and charming women -
both flirtatious and honourable ones; and dancing by twisting and sashaying,
and being immersed in frolic and merriment, heedless of that [final] day of
trepidation.

Similarly, in private gatherings of women, they raise their voices in singing [and
thus] far removed from Qur'an recitation and litanies; foregoing recommended
and commonly accepted practices and neglecting the saying of the Almighty:
Verily, your Lord Sees everything. 22 Nobody disagrees that all such things are
forbidden, and no upright person will consider these acts as praiseworthy.
Rather these things are the fancy of such creatures whose hearts are dead and
have not renounced sin and evil. Additionally, they consider it to be a form of
worship, instead of a reprehensible and forbidden act; verily, we belong to
Allah and toward Him is our return. 21

In the beginning, Islam was [deemed] quaint and so shall it become as it was in
the beginning. 24 May Allah taala reward our Shaykh Al-Qushayri who has said:

Evil is admired and estimable

And good is decried as evil in these difficult times of ours;

People of knowledge have retreated in burrows

And ignoramuses have occupied important positions

They have deviated from righteousness and that which they profess

Has no relation to the glorious past

Therefore, I tell the pious and the Godfearing,

And those who care for their religion, when they are intensely grieved:
Do not retreat from your stations because the time has come
And the age in which you live is that of ghurbah 25

Imam Abu Amr al-Ala'a has said it rather well: People will be doing well until
they start doing strange things. Moreover, he & passed away in Rabiy al-Awwal,
the same month in which he m was born. Therefore, celebration in this month
should be no more important than mourning in it.

This is my stand, and I hope Allah taala will accept my effort.

22 Surah Fajr, 89:14. i\^>ji\J dly £j

23 Surah Baqarah, 2:156. 6j**!3 l^Ji 4-U ill

24 Hadlth reported by Imam Ahmed ibn Hanbal from Abd ar-Ranman ibn Shaybah al-Ashjayl;
Majmd al-Zawdyid of Nuruddln al-Haythami, 7/278.

25 ghurbah: outlandish, quaint. The time foretold in hadlth when true Islam will be considered
as outlandish and true adherents will be looked upon as abnormal and eccentrics.

APPRAISING FAKI HANI'S OPINION

I have quoted Fakihani in full above from his aforementioned book and I
shall examine [his objections one by one] below.

Fakihani said:

I do not know any basis for this 'Mawlid' in either the book of Allah taala or the
tradition of RasulAllah »

Not knowing something does not mean that such a thing does not exist.
Hafiz Abu'l Fadl Ibn al-Hajar 25 has mentioned a basis in the tradition of the
Prophet §* for this practice [of celebrating Mawlid] and I have located a
second hadlth which I will mention presently.

Fakihani said:

Rather, it is a bidah, innovated by the idle and indolent... not pious scholars

We have explained earlier that the practice was started by a just and
scholarly king - with the intention of earning the favour of Allah taala. This
was done in the presence of scholars and righteous folk and none among
them demurred. Ibn Dihyah was pleased [and did not see anything wrong]
with it and he even wrote a book for this purpose. These are pious
scholars who permitted it, endorsed it and did not oppose it.

Fakihani said:

Neither is it mandub; because, the principle for mandub is that it is prescribed by
the shaffah

Requirement by the sharlah for mandub is sometimes known by texts, and
sometimes it is proven by analogy in the absence of textual evidence as we
shall see shortly.

26 Imam Ahmed ibn Ah al-Kinanl, known as Ibn Hajar al-Asqalanl [773-852.] Arguably the
greatest hadlth scholar since his time; author of the most famous commentary on Bukharl.

FakihanT said:

Neither is it permissible, because innovation in religion cannot be deemed
permissible according to consensus of all Muslims.

This is not acceptable because, bidah is not restricted to only disliked and
forbidden. In fact, it can also be permissible, recommended or obligatory
[mubah, mandub and wajib].

What is Bidah?

ImamNawawi 27 iitffca said in Tahdhib al-Asmd'a wa'I Lughat: 28

In the parlance of shaffah, bidah means those [new] things that were not present in
the period of RasulAllah ®. Bidah is broadly classified as good or ugly. Shaykh
Izzuddln ibn Abd al-Salam 29 said in Qawayid? 0 "Bidah can fall in any of these
categories: wajib, haram, mandub, makruh or mubah. The method to ascertain its
class is to appraise it vis-a-vis the principles of shariah. If it fulfils the criteria for
wajib, [such a bidah] becomes an obligatory bidah. If it matches the criteria for
haram, it becomes forbidden, and it is mandub, makruh or mubah if it matches
corresponding criteria."

He mentioned examples for each of these five categories and he said about
recommended and praiseworthy bidah:

Establishing schools, cloisters, building bridges and alcoves, 31 every good thing or
charity which was not established among the first period of Muslims. [Like] tardwlh:
supererogatory prayers in Ramadan; expounding finer points of tassawwuf;
theological discourse and refutations; gatherings to discuss and elucidate proofs for
religious issues, as long as such conferences are for the sake of Allah taala.

27 Muhiyuddin Abu Zakariyyah Yahya ibn Sharaf ibn MurrI al-Shafiyl an-Nawawi [631-676] is
a major imam of fiqh and hadlth.

28 Tahdhib, 3/22; [Part Two, Volume One]

29 Sulfan al-Ulama Shaykh Izzuddln Abd al-Aziz ibn Abd al-Salam al-Sullaml [577-660] is a
famous Ashari-Shafiyl mujtahid imam.

30 Al-Qawa yid al-Kubrd, 2/337. See Appendix B for the full translation of the topic.

31 qanapir

Imam Bayhaqi 32 in Manaqib al-Shafiyi, reports from Imam Shafiyi iiti^S :
Innovations are of two kind:

■ The first kind which opposes either the Book, the hadith, athar 33 or
ijmaa; 34 such an innovation is deviance [from the straight path].

■ The second is that which is innovated for a good [cause] and does not
oppose or contradict [Qur'an or hadith]; this is not a blameworthy
innovation.

Sayyiduna Umar ♦ said concerning [tardwth] prayers in Ramadan: "What a fine
innovation is this'." 15 That is, an innovation, and a practice without precedent, but
which does not refute or contradict earlier practice.

This refutes the following assertion of Shaykh Tajuddin [al-Fakihani]:

It cannot be a mubah... as we have described, it is a disliked innovation

This innovation [of Mawlid] neither opposes the Book, nor hadith, nor
practice of companions and their followers, nor consensus. Therefore it is
not deplorable, and according to Imam Shafiyl's principle: It is a
praiseworthy deed which was not in vogue in the first generation [of
Islam]. Because holding a banquet and feeding people, without any
accompanying sinful actions is indeed a praiseworthy deed and charity. 35
According to [the framework described by] Ibn Abd al-Salam, it is a
recommended innovation, a mandub biddh.

32 Imam Abu Bakr Ahmed ibn Husayn ibn All al-Bayhaql [384-458,] famous imam of hadith
and ShafiyI fiqh. Author of voluminous and important works like Sunan al-Kubra, Mdrifah,
Shudb al-Iman, Kitabu'l Asmd'a wa's Sifat etc.

33 According to the jurists of Khorasan, athar. is that hadith report from a jahabl and khabar
is reported from RasulAllah SSI; in other words, mawquf is athar, and marfuii is khabar;
though, hadith scholars [do not differentiate and] call all of it as athar. Shaykh al-Islam said in
Nukhbah that both mawquf and niaqtuu are termed athar. [Taqrib/Tadnb ar-Rawi,
Categories Six and Seven, p88]

34 ijmdd: consensus

35 Bukhari and Bayhaqi in Sunan al-Kubra, 2/493. The phrase is: niymat al-biddtu hddhihi.

36 ifisdn

Al-Fakihani said:

And the second possibility...

This is a valid point in itself, except the reason for ruling it haram is on
account of those forbidden acts which he mentioned 37 which are
unwanted auxiliaries of the gathering. The gathering itself cannot be ruled
haram - because it is an expression of joy at the birth of the Messenger ft.
Rather if such things occur in, say, a congregation for Friday prayers, they
would still be considered ugly and reprehensible. Obviously, it would not
necessitate that a congregation for Friday prayer should be deplored
because of accompanying acts which are forbidden. I have [myself] seen
such things occur on a night of Ramadan after tarawih prayer; but can we
forbid people from assembling to offer tarawih prayer just because of
accompanying [and unrelated] sinful acts? No, indeed. We will say: the
original purpose of the gathering, to offer tarawih prayer is from sunnah
and an act that merits reward; but those additional [forbidden] activities
are ugly and reprehensible. Similarly, we say: The original component of
the Mawlid, is a gathering of people to express joy at the birth of the
Prophet ft, which is praiseworthy and mandub, which merits reward; and
those [forbidden] acts that are auxiliary are deplorable and forbidden.

Al-FakihanI said:

...apart from the fact that [he A passed away] in the very month he # was born

Yes, his ft birth is the greatest of favours; and his ft passing is the greatest
of sorrows [for the ummah.] The shariah encourages us to be thankful for
favours received, and to be patient, demure and suppress grief during
sorrow. Therefore, the Lawmaker commanded us to sacrifice 38 an animal
upon births; but no such thing is recommended upon deaths or other such
sorrowful events. Rather, we were forbidden to wail or ululate. The
principles of shariah encourage us to express joy and jubilation upon his ft
blessed birth, not to mourn or be sorrowful upon his ft passing.

' Such as singing with musical instruments, intermixing of the sexes etc.
' dqlqah

Ibn Rajab 39 says in his book Lafayif al-Mdarif, 40 criticising the RafidTs for
marking the Aashiira'a as a day of mourning, because of the martyrdom of
Imam Husayn <*> on this day:

Allah taala or His Messenger m did not command us to mourn on anniversaries of
calamities that befell Prophets, or upon their passing; then what about those who
are not prophets?

39 Imam Abu'l Faraj Abd al-Rahman ibn Ahmed ibn Rajab al-Hanball [736-795] is a famous
nadlth imam. He was a companion of Hafiz Zaynuddln Iraqi and shares many of his teachers;
he is also the shaykh of Ibn Hajar al-Asqalanl. He was a major Hafiz of nadlth and a great
scholar known for his piety and asceticism. Among his books are Jamiy al-Ulum wa'l Hikam,
Fat'ft al-Bari, a commentary of Bukharl which he did not complete and Ibn Hajar paid tribute
to him by naming his commentary the same and drawing from it. He also wrote a refutation
of those who do not follow one of the four madh'habs titled: Ar-Radd did man Ittabd Ghayr al-
Madhdhib al-Arbadh. Other works: Sharh Jdmiy al-Tirmidhi, Commentaries on a number of
important nadlth which have been published as collected works: Rasdyil Ibn Rajab.

40 Lapdyif al-Mddrif fimd Li Mawdsimi'I Admi mina'l Wazdyif, in which Imam Rajab collects and
mentions all special seasons and days, monthwise in a year and the litanies or special prayers
or good deeds recommended in these special days and seasons. He starts the third month,
Rably al-Awwal, with Mawlid an-Nabiy H and discusses it throughout. See pages 158-216.
Below are excerpts.

It is reported that Adam ("IK! saw the name Muhammad m written upon the Throne. And

Allah taala told Adam: "If it were not for Muhammad, I would not have created you." This is
reported by Hakim in his §ahlh [Mustadrak 2/615].

About the passing of RasulAllah S>:

When RasulAllah's if. gnosis of his Lord intensified and augmented, the love for his Lord and
yearning to meet Him increased; and when he » was given the choice to remain in this world or
meet his Sustainer, he preferred the meeting of his Lord to the riches and longevity in this world...

Discussing the passing of RasulAllah 0:

SuhaylT and others have rejected [that his as passing was on the 12 th of Rably al-Awwal] because
the Standing on Arafah [wuqufl of the Farewell Pilgrimage [wadda] in 10 AH was on a Friday. The
first of the month Dhi'l Hijjah was a Thursday; thus, it is impossible for 12 th of Rably al-Awwal of
the following year to fall on a Monday - regardless of how you count them: all of them completing
30 days, or all of them being 29 days or some 30, some others 29.

IBN AL-HAJJ ON MAWLID

Imam Abu Abdullah ibn al-Hajj 41 has discussed the issue of Mawlid in
Mad'khal and his argument is quite sound. In summary, he praises the
good aspects such as expressing happiness and gratitude [for the favour]
and deplores forbidden actions that may accompany such gatherings. Here
below, I reproduce relevant parts 42 of his opinion on the issue:

ON MAWLID

Among other innovations, is the celebration of Mawlid in the month of Rabiy al-
Awwal with the belief that doing so is a form of worship, a noble action and
showing reverence to Islamic symbols. This is made up [of a number] of innovations
and forbidden acts among which, is use of musical instruments - drums and
clarinets - and spending most of the time in haram and bidah during an auspicious
season which Allah taala has blessed and given prominence. Undoubtedly, listening
to music 43 is [forbidden anyway] on other nights; then how can it be [permissible] in
an auspicious month - a month blessed by Allah taala and in which His honourable
Messenger was born.

What relation do musical instruments have with showing reverence to this august
month in which Allah taala favoured us by sending the Master 44 of all creation? It is
necessary for us to increase our worship and good deeds [in this month] in
gratitude to our Lord Almighty for the immense and most precious favour upon us,
even though the Prophet # himself did not do any additional acts of worship in this
month. This was because of his ft kindness toward his % followers and
consideration for them - because [it is well known that] he 81 would leave certain
actions out of concern and mercy for his followers, fearing that such actions may
then become obligatory on them.

41 Imam Muhammad ibn Muhammad ibn al-Hajj al-Fasi [d.737].

42 The whole section on Mawlid is 44 pages, see Mad'khal 3/2-46. The argument of the
author is that singing with musical instruments is haram, intermixing of sexes and other such
forbidden acts are deplorable which he condemns at length. Indeed, we agree that anything
against the sharlah is deplorable and should be censured, but extraneous acts cannot render
it forbidden, as pointed out by Suyufl.

43 samdd

44 bi sayyidi'I awwalina wa'l adkhinn

However, he ft indicated the auspiciousness of the glorious month when he ft
answered the person who questioned him * about fasting on Mondays: It is the
day on which I was born 45

The propitiousness of that day extends to the month as well in which he ft was
born. It is necessary for us to be mindful of the reverence [of this month] as Allah
taala has given superiority to this month, because RasulAllah ft has said: / am the
leader of all of Adam's progeny [and I say this] without pride. Adam and all
others will be under my standard [on the day of Judgement] 46

The superiority of certain seasons or certain places and that Allah taala has specified
forms of worship in them, is not because of the season or the place in itself; but
rather due to the importance associated with them. 47 Look at the distinction
accorded to this month and for Mondays; don't you see that it is an act of great
virtue to fast on this day, because he ft was born on this day? Therefore, when this
month arrives, we should honour it, venerate and respect it - following the example
of RasulAllah # because, he would designate special days and increase charity and
righteous deeds in such days. Do you not recall the saying of Ibn Abbas *:
RasulAllah ft was the most generous and charitable among men; and his
charity increased in Ramadan. 48 So also, we should devote more time in special
seasons for doing good and righteous deeds to the best of our ability.

If one objects: "RasulAllah ft considered certain seasons as special, and those are
well-known; however, he ft did not specify this month as a special season unlike
some others."

45 §ahifi Muslim. 8/52. Reported by Abu Qatadah al-Anjarl that RasulAllah ft was asked about
fasting on Mondays and he ft said: "It was the day on which I was born and on which I
received the [first] revelation." Also reported by Abu Dawud, Ibn Hibban, Hakim, JayalisI, Ibn
Zanjawlyh, BayhaqI in Shudb al-Imdn.

46 Imam Ahmed in his Musnad, TirmidhI in Sunan, Ibn Majah in his Sunan, narrating from Abu
Sayld al-Khudrl that RasulAllah ft said: "I am the leader of all of Adam's children on
Judgement day; and I do not say this with pride. The Standard of Praise [Liwa al-Hamd] will
be in my hand, and I do not say this with pride. There shall not be any prophet - whether
Adam or others - except under my Standard. I am the first of intercessors and the first whose
intercession will be accepted, and I do not say this with pride."

47 For example, going to and from between Safa and Marwa is a component of worship not
because of the two hills themselves, but because of Sayyidah Hajar's association with them.

48 §ahih" Bukhdn, §afiih Muslim, Tirmidhi, Nasdyl, Ibn Majah, Darimi, Musnad Imam Afimed.

We answer: that is because of his blessed habit that he & wished ease for his
followers, particularly when it concerns his is own self. Do you not see that he &

made Madlnah a sanctuary just as Sayyiduna Ibrahim flPl made Makkah a

forbidden sanctuary. Yet, he ® did not forbid hunting or cutting down trees in
Madmah in consideration for his ft ummah and as a mercy for them. He » would
look at things from his perspective and even if [such actions were] superior, he
would omit them for the sake of his ummah.

The veneration of this month is by doing plenty of good deeds, charity and other
things that earn the favour of the Lord Almighty. The least one can do in this
blessed month is to abstain from forbidden things - indeed, abstaining from sins is
necessary in all months - but one should be more diligent in this blessed month
and renounce innovations.

Some people in our times act contrary to this rationale and when this honourable
month arrives, they eagerly indulge in games and music, playing tambourines and
clarinets.

Alas, were it that they stopped singing! Some of them claim to be mindful of
proper etiquette and [therefore,] begin the mawlid with recitation of the Qur'an.
They get someone with a soulful voice and knowledge of vocal techniques to recite.
This leads to a number of evils... And they do not stop at that - some add even
more evils, such as the singer is a handsome young lad wearing dandy and chic
clothes who sings in an enthralling manner causing men and women to incline
towards vice.. .which is the cause of many harms... This 49 may lead to marital
dissatisfaction, finally leading to divorce thereby destroying the fabric of society.

These evils are a consequence of the Mawlid with singing and music - and if the
Mawlid is free from it and is only a gathering of friends and a banquet without any
sins mentioned above, it still is a bidah in itself. Because it is adding something in
religion which was not done by our pious elders or those who followed the first
generation; nor is it reported that any of them intended to celebrate a Mawlid. We
are their followers - what was good for them is good enough for us.

49 Imam SuyuJT has omitted a number of lines here as he did not deem it relevant for his
discussion; therefore the passage appears incoherent. Ibn al-Hajj says that looking at young
and handsome boys and describe them in front of their spouses may cause jealousy and
suspicion, leading to differences and finally divorce. Ellipses indicate noncontiguousness.

EXAMINING IBN AL-HAJJ'S OPINION

The outcome of his article 50 is that he does not condemn the Mawlid per
se, but deplores sinful and forbidden actions that [may] accompany a
Mawlid.

The first part is clear that he recommends an increase in worship and
good deeds because of the propitiousness of the month, and to do more
charity in this month. This is what we mean by Mawlid and which we have
commended earlier - because in a Mawlid, there shall only be a recitation
of the Qur'an followed by a banquet and nothing else.

But in his conclusion - he says it is a bidah - which could either mean that
he repudiates his own assertion made in the beginning or he means that it
is a praiseworthy bidah as he has described in the beginning of his article.
Or he means that doing so may be a good deed but the intention of Mawlid
is an innovation as he has said:

...even the mere intention for Mawlid is an innovation

and

...it has not been reported that any of them has intended to [celebrate] Mawlid

Obviously, he only dislikes the intention of Mawlid, and not the banquet or
inviting friends and relatives to the dinner. If one is judicious, one cannot
fail to notice that the first part of his article contradicts the conclusion.
Because in the first part he encourages people to do more and more good
deeds and said that it is a form of gratitude to Allah taala for this blessed
month, because the birth of the chief of all messengers S is in this month.
This is what we mean when we say 'intention of Mawlid,' then how does
he condemn it in conclusion, after praising it and encouraging it in the
beginning? Doing a good deed without any intention, like Ibn al-Hajj has
mentioned 51 is inconceivable; and suppose it is possible - then it cannot be
considered a form of worship nor will such a deed merit a reward.

50 SuyuJT refers to the article in Mad'khal, parts of which he has quoted.

51 Because he says that doing good deeds in this blessed month is praiseworthy - but the
intention of Mawlid is an innovation!

It is because, no action [is valid] without a [proper] intention; and here the
intention is to thank Allah taala for His favour - the birth of His
honourable Messenger ft in this blessed month. This is the meaning of
Mawlid - and it is a beautiful intention without any doubt. Ponder.

Ibn al-Hajj also said:

There are some who celebrate the Mawlid not out of reverence [for the advent of
the Prophet H] but to collect money 52 from people. Such a person had given
something during a happy occasion or in a festive season, so he convenes a Mawlid
with the intention to bring people together and thus [implicitly] force them to pay.
This is one facet of evil - the other is that he resorts to hypocrisy praising them [in
greed] and saying things which are not in his heart. Outwardly, he is celebrating the
Mawlid with the intention of success in the hereafter, but internally, he seeks to
make money. There are some others who convene a Mawlid to collect funds or
seeking praise and [thereby seek] their aid, and this too is obviously an evil...

This is similar to his previous discussion - he mentions the evil of ulterior
motives; but this has nothing to do with the Mawlid itself. 53

52 Lit. collect silver

53 Interestingly, Ibn al-Hajj also approved of visiting graves and tawassul, he exhorted people
to do istighathah. He says in the same Mad'khal 1/254-256:

..if the grave is that of a person from whom it is expected to receive barakah on his account,
then one should make them intermediaries in his prayer to Allah taala. ..the tawassul of our

Prophet 0 is the best and then make tawassul of dwellers of those graves, I mean, the

righteous folk [salihln] to have all wishes fulfilled and sins forgiven for their sakes, by doing duaa
to Allah taala near their graves. ...whosever has a need should go to them and pray to Allah
through them [tawassul] because they are intermediaries between Allah taala and His creation.
Further, he says:

...Ibn Hubayrah in his book: Ittifaq at-Ayimmah said that Malik, Shafiyi, Abu HanTfah and Imam
Ahmed lija- all agreed that it is praiseworthy and recommended to visit the Prophet Abd al-
Haqq in Tahdhtb al-Jalib reports from Abu Imran al-FasT that it is obligatory [wajib] to visit the
Prophet 8k. Abd al-Haqq added that he actually meant compulsory sunnah.. whosoever intends
to travel only for this purpose [of visiting RasulAllah ] and nothing else, then he does so as a
good deed and the best of good deeds, indeed! Glad tidings and congratulations to such a
person - and once again best wishes to him; O Allah, do not deprive us of this blessing..

IBN HAJAR AL-ASQALANI ON MAWLID

Shaykh al-Islam Abu'l Fadl Ibn Hajar 54 was asked about the [permissibility
of] Mawlid and he answered:

Celebration of the Mawlid is an innovation - it has not been reported from any of
our pious elders 55 from the first three centuries. In spite of this, it has both good and
bad aspects. When it is celebrated free from all bad aspects and comprising of only
good actions, it is a praiseworthy innovation, bidah hasanah - otherwise it is not
permissible.

I have found a sound basis for this practice - and that is a hadith found in both
§ahih BukharT and §ahTh Muslim: When the Prophet # arrived in Madinah, he
found the Jews fasting on the tenth of Muharram, 56 so he asked them about it.
They replied: "it was the day when the Pharoah was drowned and Sayyiduna
Musd was delivered; and we fast on this day in gratitude to Allah

taald." RasulAlldh m said: 'We have more right upon Musd' and he - fasted on
that day. 51

We learn from this hadith that [it is commendable to] thank Allah taala on a specific
day for favours received or for deliverance from adversity and grief; and to
commemorate it every year on its anniversary. Thanking Allah taala can be in
various forms - prostration, fasting, charity, recitation of the Qur'an etc. Which
favour can be greater than the advent of this [honourable] Prophet #, the prophet
of mercy who arrived on this blessed day?

It is necessary to distinguish this day [for offering thanks] similar to the event of

Sayyiduna Musa ftPl <^ and [the fasting on] Aashura'a. Those who do not focus

on this aspect are not particular about celebrating the Mawlid in any month - like
some of them have shifted it to some day of the year. This is the basis of Mawlid.

54 Shaykh al-Islam Ahmed ibn All ibn Hajar al-Asqalanl [773-852].

55 salaf al-sdlih

56 aashura'a. Most likely the Jewish holiday of Yom Kippur, because it is the holiday of the 10 th
even though the event of deliverance from Pharoah is celebrated in the Passover. Allah taala
knows best.

57 BukharT, Ibn Majah, Malik in Muwaffa, Imam Anmed in Musnad.

It is necessary for the Mawlid to be restricted to acts that can be classified as
thanking Allah taala as we have mentioned - recitation of the Qur'an, banquets,
charity or recitation of eulogies and odes exhorting towards abnegation in this
world which leads to doing more good deeds and increase in charity.

Concerning singing, music and other such things: it is necessary to differentiate
between that which is permissible [and that which is not.] If it is a consequence of
jubilation on that day, there is no harm in it. 58 But haram or makruh things should
be prevented, including actions that are not preferable. 59

Another basis from the hadith has occurred to me, 60 and this is the hadith
reported by Bayhaqi narrating from Anas 4» that:

The Prophet - performed aqiqah 1 for himself after the proclamation of
prophethood

This is apart from the [well-known] fact that his ft grandfather, Abdu'l
Muftalib performed the aqiqah on the seventh day of his ft birth and an
aqiqah is not performed twice. Therefore, it can be deduced that the
Prophet ft did so as an offering of thanks for the favour of Allah taala upon
him ft and that Allah taala sent him ft as a mercy to all the worlds, and
bestowed honour upon his ft followers on his ft account. Therefore, it is
recommended that we [too] express our gratitude and our joy upon his
birth by assembling together, inviting friends and hosting banquets and
doing righteous deeds.

58 As long as no impermissible actions are done.

59 khilaf al-awla: if one can choose among a few options, less preferable options are termed
thus.

60 SuyuJI.

61 aqiqah: to sacrifice an animal as an offering of thanks upon the birth of a child; usually
performed by parents or guardians of the newborn.

62 Sunan al-Kubra 9/300. HaythamI in Majmad al-Zawdyid, 4/59, said that it was also
reported by Bazzar and TabaranI in Mujam al-Awsap and all the narrators of JabaranI are
fahih narrators except Haytham ibn Jamil who is thiqah and Jabaranl's own shaykh, Ahmed
ibn Masiiud al-Khayyaf al-Maqdisi who is not mentioned in Mizdn.

AL-JAZARI ON MAWLID

The great hadith master, the grandmaster and authority of Qur'an
recitations and readings, Hafiz Shamsuddln al-Jazari 63 said in his book
Arfu't Tdnfbi'l Mawlid al-Shanf:

[Someone among his relatives] saw Abu Lahab after his death, in their dream and
asked: How are you?

Abu Lahab answered: I am in hellfire, except that I get a reprieve on the night of
every Monday - and I suck these two fingers between which there is a trickle of
water [and he indicated toward his finger] because I set Thuwaybah 64 free [by
making a sign] with this finger, when she brought the good news of the Prophet's £1
birth and thereafter she suckled him.

When a kafir like Abu Lahab, who is condemned in the Qur'an and whose place in
hell is guaranteed, gets a reprieve because of being pleased with the birth of the
Prophet #, then what about a monotheist Muslim from the ummah of RasulAllah II,
who expresses joy and jubilation, remembering the birth of the Prophet ®, and
expends everything possible, in his love for the Prophet 31?

Indeed, such a person deserves a reward and that Allah taala will make him enter
paradise by His immense favour [for showing joy on the birth of the Prophet A].

63 Imam Shamsuddln Muhammad ibn Muhammad al-Jazarl al-Shafiyl [d.833] hadith master
and imam of Qur'an readings; famous for works on recitation, readings and duaa.

64 Thuwaybah was Abu Lahab's slave girl. Ibn Mandah says that she became a Muslim, and
some others have differed on this. [Usd al-Ghdbah, 7/47, entry #6798] She suckled the
Prophet When the Prophet S was born, she came to Abu Lahab with the good news - and
Abu Lahab set her free, pleased with the birth of a nephew.

IBN NA^IRUDDIN DIMASHQI ON MAWLID

Hafiz Shamsuddin ibn NasiruddTn al-Dimashqi 55 has said in his book, Al-
Mawrid al-§adifi Mawlidi'l Heidi.

It is narrated from authentic narrators 66 that Abu Lahab gets a reprieve from hellfire
on Mondays, because he set Thuwaybah free, in joy and happiness at the birth of
RasulAllah #.

He then said the following in verse:

If this is about a kafir, who is deplored [in the Quran] -

"Destroyed be his both hands" 67 and whose abode is eternal hell

It has been reported that he gets a reprieve every Monday

His torment subsides on account of his happiness for Ahmed ft

Then, can you imagine the reward of that slave of Allah,

Who rejoices in Ahmed ft all his life, and dies a [staunch] monotheist?

[will he not receive any reward or reprieve?]

65 Hafiz Mufiammad ibn Abu Bakr ibn Abdullah al-Shafiyl al-Dimashqi, known as Ibn
Nasiruddln al-Dimashqi [777-842] is a famous hadlth imam and an ardent admirer of Ibn
Taymiyyah. He is the author of a polemic work: Radd al-Wafir defending Ibn Taymiyyah and
repudiating those who anathematised Ibn Taymiyyah.

66 This is the [mursal] part of the hadlth in Bukhari, #5101, Kitabu'n Nikati: explaining the
verse, "those who suckle you are your mothers" (Surah an-Nisa'a, 4:23) Bukhari narrates
from Hakam ibn Nafiy from Shuayb from Zuhri who narrates from Urwah ibn Zubayr,
narrating from Zaynab bint Salamah who narrates from Umm Hablbah bint Abu Sufyan (the
blessed mother of believers]. The last part of the hadlth is:

Urwah said: Thuwaybah was Abu Lahab's slave-girl and he set her free. She suckled the Prophet rs.
After Abu Lahab died someone in his family saw him (in a dream) in a miserable condition, and
asked him: "What happened to you?" Abu Lahab replied: "I did not find after you any [succor]
except that I am given drink because of this [showing the hollow between his thumb and
forefinger] because I set free Thuwaybah thus.

According to Suhayll, it was Sayyiduna Abbas * who saw that dream [Fat'h al-Bari, 11/381 ].

67 Stirah Lahab, 111/1. 4-43 {J* 1 '^i ^-4*

KAMAL AL-UDFUWI ON MAWLID

Kamal al-Udfuwi 58 has said in his book Al-Jaliy al-Sayid:

Our just companion Nasiruddin Mahmud ibn al-Imad told us that Abu |ayyib
Muhammad ibn Ibrahim al-Subti al-Maliki, who stayed in Qaws was a practising
scholar.

On the day on which the Prophet s> was born, he would dismiss the class and tell us:
O jurist! It is a day of rejoicing and joy today, give the children a holiday.

This is clear proof that he permitted Mawlid and did not criticise it, and he
was a well-known jurist, a Malik! imam, 59 a versatile scholar and a pious
man. Abu Hayyan al-AndalusI and others are among his students. He
passed away in 695 AH.

c*?

68 Kamaluddln Jaafar ibn Thalab ibn Jaafar al-Udfuwi [685-748].

69 Both FakihanI and Ibn al-Hajj were Malikis, hence the mention.

MONDAY AND RABIY AL-AWWAL

Ibn al-Hajj said:

If one asks: What is the wisdom in RabTy al-Awwal being the month in which the
Prophet m was born and not in Ramadan, the month in which the Qur'an was
revealed or Laylatu'l Qadr; or in any of other honourable months, or the 15 th night
of Shaban, or the day or night of a Friday.

We say, there are four reasons for this.

1. In the hadith it is mentioned that plants and vegetation were created on
Monday; this is an important day because the sustenance of humans - food
and fruits - were created on this day.

2. The word rably 70 is an indication of the blessing in this month; and as Abu Abd
ar-Rahman al-§aqalT said, everybody has a share of their name. 71

3. Rably - or Spring - is a moderate season and the most beautiful; his shariah is
also the most moderate and the most benevolent.

4. It was the Will of the Almighty, the Wise to bless the season in which he was
born. Because if he was born in an august time, some people would say that he
was blessed because of the season.

BO 08

Here endeth the book; Praised be Allah taala, Sustainer of the Worlds.

70 rably means

71 That is Rably means blessed, and because the Messenger SI was born in this month, it has
indeed become a blessed month.

Appendix A

HADITH IMAMS WHO COMMENDED MAWLID

People who have neither read hadith nor are capable of reading Arabic
text, nor able to describe basic hadith terminology act as if they are more
knowledgeable than Shaykh al-Islam Ibn Hajar himself. "Bidah" they growl,
and in a supremely self-righteous manner deride celebration of Mawlid.
Some others with superficial knowledge make elaborate websites
screaming: 'bidah, bidah.' We ask such people to do a little introspection
and answer the following with Allah as their witness:

1. How many books of hadith from cover to cover have you read?

2. How proficient are you in hadith terminology/sciences and how
many books on u$ul have you read?

3. How many years have you spent reading and teaching hadith?

4. How many hadith have you memorised, both sanad and matn?

5. How many books on hadith have you written - either as
compilations or commentaries?

6. Are you capable of explaining Sahlh Bukharl from anywhere
without referring to Fat'h al-Bari or other commentaries? 72

7. Are you able to mention appropriate hadith for any ruling without
looking up indexes and explanatory notes?

If you fall short, is it prudent to reject imams of hadith who spent their
whole lives serving the hadith sciences for the opinion of novices? Even if
you claim that you are following hadith scholars of later age (like
Wahabl/SalafI academics of our time) is it not foolish to claim that they
understand the sunnah better than these imams? Or that people in the 14 th
century are more pious and mindful of adherence to sunnah, than hadith
imams of the 7 th and 8 th century!

72 Because the authors of all these commentaries are followers of a madh'hab; it would be
improper for a person capable of deriving rulings directly from Qur'an and Hadith to cite
opinions of muqallids!

1. Hafiz Abd ar-Rahman ibn Ismayil Abu Shamah [599-665]

Madh'hab Shafiyi - Ashari

Period 769 years ago

Learning/Teaching Approximately 56 years [passed away aged 66]

Achievements Memorised Qur'an around age 10; studied under

Hafiz Alamuddln al-Sakhawi (student of Imam
Shafibl,] Izzuddln Ibn Abd al-Salam and
Muwaffaquddin Ibn Qudamah; headed the Dar al-
Hadlth of Ashrafiyyah in Damascus.

Prominent Students Imam Nawawi

Notable Works

Opinion on Mawlid

Kitdb ar-Rawdatayn, Dhayl al-Rawdatayn, Murshid
al-Wajiz, Tdrikh Dimashq Kabir (15 vols], Tdrikh
Dimashq Saghir (5 vols], Ibrdz al-Mddm, Mufraddt
al-Qurrd'a, Mukhtasar Tdrikh Ibn Asdkir (5 vols],
Al-Bdyith did Inkdr al-Bidayi wa'I Hawddith.

"Among the beautiful innovations of our times is
that which is done in Arbil - may Allah taala
strengthen it - every year on the anniversary of the
day of the Prophet's $1 birth [Mawlidi'n Nabiy]
when they spend in charity and good deeds. They
exhibit decorations and express happiness and
generously give to the poor folk.

All of this is done in the love, reverence and esteem
of the Prophet # established in the heart of those
who commemorate the Mawlid, and they thank
Allah taala for the favour of sending His Messenger
S - the mercy for the universe and for all other
prophets. The person who first started this
practice was Shaykh Umar ibn Muhammad who
was a righteous man and well known for his piety.
The ruler of Arbil and others followed his
example." [Bdyith]

2. Hafiz ImaduddTn Abu'l Fida'a Ismayll Ibn Kathir [701-774]

Madh'hab ShafiyT - Ashari

Period

Learning/Teaching
Achievements

Prominent Students
Notable Works

Opinion on Mawiid

660 years ago

Approximately 60 years [passed away aged 73]

Memorised Qur'an at a young age and a number of
texts including Tanbih. His teachers include Ibn
Shahnah, Ibn Asakir, Ibn al-ShTrazT, Al-Amidi, Hafiz
Al-Mizzi (whose daughter Ibn Kathir married],
DabbusT, Ibn Taymiyyah and Dhahabl. He was a
great admirer of Ibn Taymiyyah. He was the chief
shaykh at Dar al-Hadlth, Ashrafiyyah, Damascus.

Imam Jazarl, Hafiz al-Iraqi

Tafsir Ibn Kathir, Bidayah wa'n Nihayah (21 vols],
Bayith al-Hathith, Qasas al-Anbiya'a, Shamayil ar-
Rasul, Jabaqat al-Shdfiyiyyah, Takmil, Jamiy al-
Masamd wa's Sunan (37 vols] in which he
attempted to consolidate all known hadith
arranged in the alphabetic order of companions,
which he estimated to reach 100,000 hadith; he
had compiled 80,000 at the time of his death, and
completed by his grandson.

He wrote favourably about Muzaffaruddln
Kukuburl and that he initiated the practice of
Mawiid; he mentioned details of Mawlids held in
that period without a word of criticism. Indeed, he
wrote admiringly: "Shaykh Abu'l Khaftab ibn
Dihyah wrote a book on Mawiid of the Prophet ft
named At-Tanwir fi Mawlidi'I Bashir an-Nadhir
upon which he was given a present of a thousand
gold coins". He also wrote a book on Mawiid which
is known as Mawiid an-Nabiy.

3. Hafiz Zaynuddin Abu'l Fadl Abd ar-Rahim al-Iraqi [725-806]

Madh'hab Shafiyi - Ashari

Period

Learning/Teaching
Achievements

Prominent Students
Notable Works

Opinion on Mawlid

628 years ago

Approximately 73 years [passed away aged 81]

Memorised Qur'an around age 8; studied under
Taqiyuddln Abu'l Hasan al-Subki and Ibn Daqlq al-
Yld; travelled to many places obtaining
authorisations with an elevated chain.

Ibn Hajar said: "We have not seen anyone as
proficient as him in Hadith." Suyuf! considered him
the Mujaddid of the the 8 th century along with
Bulqini. Ibn Hajar also said that almost everyone in
his time took hadith from him; Ibn Hajar himself
studied with Al-IraqI for ten years. He was the QadI
of Madinah for three years.

Imam Ibn Hajar al-Asqalani, Nuruddin al-Haythami

Takhrij of hadith in Ihya'a, Minhdj of Baydawi,
Arbayin of Nawawl; Takmilah Sharh al-
Muhadh'dhab, Dhayl Mizaan al-Iytiddl, Tarh al-
Tathrib, Alfiyah on hadith terminology and its
commentaries, Fat'h al-Mughith and Sharh al-
Kabir, At-Taqyid al-Yidah, Mughni an HamI al-Asfar,
Akhbar al-Ahya'a bi Akhbar al-Ihya'a, Al-Kashf al-
Mubin, Taqrib al-Masanid

Wrote a book on Mawlid, AI-Mawrid al-Haniy fi
Mawlidi's Saniy.

4. Hafiz Shamsuddin Muhammad Abu'l Khayr ibn al-Jazari [751-833]

Madh'hab ShafiyT - Ashari

Period

Learning/Teaching
Achievements

Notable Works

Opinion on Mawlid

601 years ago

Approximately 69 years [passed away aged 82]

Memorised the Qur'an at 13; and studied under
many hadlth scholars; Ibn Kathlr, Diyauddln and
Bulqlnl gave him authorisations. He is the highest
authority on Qur'an recitations and readings from
his time onward.

Muqaddimah, An-Nashr fl'I Qird'dt al-Ashr,
Jayyibatu'n Nashr, Durratu'I Mudiyyah, Ghayatu'I
Maharah, Hidayah Ha Ulum al-Riwayah, Dhdtu'sh
Shifd, Taqrib al-Nashr, Tahbir al-Taysir, Nihayatu'd
Dirdydt, Tamhid, Munjid al-Muqriyin, Hisn al-Hasin.

He has written two books on Mawlid: AI-Tdrifbi'I
Mawlid al-Sharif and Arfal-Tdrifbi'l Mawlid al-
Sharif.

"When a kafir like Abu Lahab, who is condemned in
the Qur'an and who is guaranteed a place in hell,
can get a reprieve because of being pleased with
the birth of the Prophet S, then what about a
monotheist Muslim in the ummah of RasulAllah S,
who expresses joy and jubilation in remembrance
of the birth of the Prophet S, and expends
everything possible in his love for the Prophet S?

Indeed, such a person deserves a reward and that
Allah taala will make him enter paradise by His
immense favour [for expressing joy upon the birth
of the ProphetS]".

5. Shaykh al-Islam Abu'l Fadl Ahmed ibn Hajar al-Asqalanl [773-852]

Madh'hab ShafiyT - Ashari

Period

Learning/Teaching
Achievements

Notable Works

Opinion on Mawlid

582 years ago

Approximately 69 years [passed away aged 79]

Memorised the Qur'an at a young age; and studied
under many hadith scholars, Hafiz al-Iraql being
the most prominent. He is universally
acknowledged as Amir al-Mu'minin fi'I Hadith.

Fat'h al-Bari (17 vols), Taghliq al-Tdliq (5 vols],
Tahdhibu't Tahdhib (12 vols), It'hdf al-Maharah (19
vols, 25,500 hadith), Al-Isabah (9 vols), Al-Mafalib
al-Adliyyah (19 vols), Lisdn al-Mizan (10 vols),
Durar al-Kaminah, Nukhbatu'I Fikar, Nukat did
Kitdb ibn §alah, Talkhis al-Habir (4 vols), Ipraf al-
Musnid al-Miitaliy (10 vols) are among his most
famous works. Sakhawi said that if he did not write
any other book, he would still be remembered for
his Fat'h al-Bari alone.

"Celebration of the Mawlid is an innovation - it has
not been reported from any of our pious elders
from the first three centuries. In spite of this, it has
both good and bad aspects. When it is celebrated
free from all bad aspects and comprising of only
good actions, it is a praiseworthy innovation, biddh
hasanah - otherwise it is not permissible.

Thanking Allah taala can be in various forms -
prostration, fasting, charity, recitation of the
Qur'an etc. Which favour can be greater than the
advent of this [honourable] Prophet §», the prophet
of mercy who arrived on this blessed day?"

6. Hafiz Muhammad Abu Bakr ibn Nasiruddin al-Dimashqi [777-842]

Madh'hab ShafiyT

Period

Learning/Teaching
Achievements

592 years ago

Approximately 55 years [passed away aged 65]

Memorised the Qur'an at a young age and studied
under many hadlth scholars. Ibn Hajar praised him
and SakhawT said: "Nobody from the Levant after
him, ever reached his grade".

Notable Works It'hdfu's Salik bi Ruwwdti'I Muwafta' an Malik,

It'hdf, Ahadith al-Sittah, Asdnid al-Kutub al-Sittah,
Al-lylam bima waqd fi Mushtabih al-Dhahabi mina'l
Awham, Iftitah al-Qdri li §ahih al-Bukhari, Bardu'l
Akbad, Badidtu'l Bayan, Imla'a al-Anfas, Bawayith
al-Fikrah, Tarjih li hadith §aldt al-Tasbih, Radd al-
Wafir, Rafa al-Malam, Uqud al-Durar fi Ulum al-
Athar,

Opinion on Mawlid He has written three books on Mawlid: AI-Mawrid
al-Sadi fi Mawlid al-Hddi, Jamiy al-Aathar fi
Mawlid al-Mukhtar, Al-Lafz ar-Rayiq fi Mawlidi
Khayr al-Khalayiq.

"It is narrated from authentic narrators that Abu
Lahab gets a reprieve from hellfire on Mondays,
because he set free Thuwaybah, in joy and
happiness at the birth of RasulAllah S."

He wrote verses which essentially mean: if a kafir
who is deplored in the Qur'an gets reprieve from
torment for the reason that he was happy at the
Prophet's A birth, a Muslim who believes in tawhid
will certainly not be deprived when he celebrates
the birth of the Prophet it".

7. Hafiz Muhammad ibn Abd ai -Rahman al-Sakhawi [831-902]

Madh'hab ShafiyT - Ashari

Period

Learning/Teaching
Achievements

Notable Works

532 years ago

Approximately 61 years [passed away aged 71]

Memorised the Qur'an, Umdatu'I Ahkdm, Minhaj
and Alfiyatu ibn Malik and many other books
before the age of twenty. The scholars with whom
he studied and took hadith are close to four
hundred, and Hafiz Ibn Hajar al-Asqalanl and
Bulqini are the most prominent among them. Ibn
Hajar himself praised him saying: "He is my most
diligent student". He has narrated the hadith
awwaliyah from 120 shaykhs and so also
authorisations of Bukharl from 120 shaykhs.

He mentioned 150 works in the autobiographical
note in his own Daw al-Lamiy; Al-Kittani says in
Fahras al-Fahdris that his books put together are
well over 400 volumes.

The following are most famous: Maqasid al-
Hasanah, various Arbayin, Aqrabu'l Wasayil, Fat'h
al-Mughith, Tuhfatu'I Munifah p Ahadithi Abi
Hanifah, Takmilah Sharh al-Tirmidhi li'I Iraqi, Jamiy
al-Ummahat wa'I Masdnid which he did not
complete and if it were complete, it would reach
100 volumes, Miatu hadith an Miatu Shaykh.

Opinion on Mawlid He has written a book on Mawlid named AI-Fakhr
al-AIawi fl'I Mawlid an-Nabawi and he has
advised to recite reliable books written by hadith
imams such as Hafiz al-Iraqi's Mawrid al-Haniy
during Mawlid celebrations.

8. Hafiz JalaluddTn Abd ar-Rahman al-Suyup [849-911]

Madh'hab Shafiyl/MalikI - Asharl

Period

Learning/Teaching
Achievements

523 years ago

Approximately 53 years [passed away aged 62]

Memorised the Qur'an in his 9 th year as well as
Minhaj, Alfiyatu Ibn Malik and Umdah before
coming of age. Khatimatu'l Huffaz, the greatest
hadith scholar from his time onward, he has
himself said that he had memorised 200,000
hadith. He narrates from 600 shaykhs. He was a
master of many disciplines and wrote books in
almost all Islamic subjects.

Notable Works He mentioned more than 250 works in the

autobiographical note in his historical work Husn
al-Muhadarah. Other well-known works are Tafsir
Jalalayn, Tafsir Durr al-Manthur, Jam' al-Jawamiy
(consolidation of 100 books and 50,000 hadith,)
Itqan, Tadrib ar-Rawi, Khasayis al-Kubra, etc.

Opinion on Mawlid He has written a book on the validity of the Mawlid
named Husn al-Maqsid fi Amal al-Mawlid and was a
vocal supporter of Mawlid.

"Mawlid is essentially, a gathering of people in
which there is recitation of the Qur'an, narration of
events surrounding the birth [and proclamation] of
the Prophet II and [miraculous] signs that
appeared during his blessed birth. A banquet is
held and the assembly disperses thereafter without
doing anything further. This is a praiseworthy
innovation and the person doing it will be
rewarded, because of the reverence of the Prophet
S and expression of happiness and gratulation
upon the blessed birth of the Messenger S".

9. Hafiz Shihabuddin Ahmed ibn Muhammad al-Qasfallanl [851-923]

Madh'hab ShafiyI - Ashari

Period 511 years ago

Learning/Teaching Approximately 60 years [passed away aged 72]

Achievements Memorised the Qur'an and many texts such as

Shapibiyyah, Jazariyyah, Wardiyyah etc., at a young
age and learnt all the seven recitations; he read the
whole of Bukhari in five sittings under Shawl. His
teachers include Shaykh Khalid al-Az'harl, AjlunI
and Imam Sakhawi. His annotations on Shapibiyyah
have insights and annotations that are not found
even in Jazari's commentaries.

Notable Works He has written a number of works on hadlth and

sirah: Irshad al-Sdri (10 vols) a commentary on
Bukhari, which in Kattanl's opinion is a better than
Fat'h al-Bdri or others as a text in teaching.
Minhaju'I Ibtihaj commentary on Muslim (in eight
volumes and left incomplete at the time of his
death), Sharh al-Shamayil, Isdad, Fat'h al-Dam,
Lapayif al-lsharat, Mawdhib al-Ladunniyyah.

Opinion on Mawlid "If Friday is considered special because of the birth
of Sayyiduna Adam fiflL-^' such that Muslims are
exhorted to seek blessings on this day; then why
not the day on which the leader of all prophets S
was born?

"[After mentioning Jazari's opinion on Mawlid]
Muslims have been celebrating in the month of his
H blessed birth ever since [this practice was
innovated] and hold banquets, give in charity in the
nights of Rably and express joy and jubilation and
increase good deeds; they recite the Mawlid and
recount the blessings Allah taala gives us for the
sake of His Messenger S".

10. Hafiz Shihabuddln Ahmed ibn Hajar al-HaytamT [899-974]

Madh'hab ShafiyI - Ashari

Period

Learning/Teaching
Achievements

Notable Works

460 years ago

Approximately 65 years [passed away aged 75]

Memorised the Qur'an when he was very young
and entered Al-Az'har at 24. His teachers include
Shaykh al-Islam QadI Zakariyyah, Sanbafl, Shams
al-Mash'hadi, Samhudi, Jablawi, Shihabuddln
Rami!, Abu'l Hasan Bakri. He is considered as an
authority in the ShafiyI madh'hab.

He has written a number of works on hadith and
fiqh: Sharh al-Mishkdt, Tuhafatu'I Muhtaj bi Sharh
al-Minhaj, two commentaries on Irshdd, Sawayiq
al-Muhriqah, Sharh al-Arbayin, Al-Zawajir an Iqtiraf
al-Kabayir, Al-Iyldm li Qawatiy al-lslam, Fatawa al-
Kubra and Fatawa al-Hadithiyyah.

Opinion on Mawlid He has written a book on Mawlid named Itmamu'n
Ni ymati did al-Aalam fi Mawlidi Sayyidi Waladi
Adam, and Imam Ibrahim Bayjurl has written a
commentary on this work. A manuscript of another
commentary Bahjatu'l Fikar did Mawlid al-Imam
Ibn Hajar by Shaykh Mahalll can be found online on
the King Saud University portal.

"As for Mawlid celebrations and litanies that are
held in our lands are mostly good deeds like
charity dhikr, prayers and salutations upon
RasulAllah S and reciting eulogies in his tt praise.
Concerning evil things like intermingling of men
and women - then it remains haram even if it is
done outside a Mawlid." [Fatawa Hadithiyyah]

11. Nuruddin Mulla All ibn Suljan al-Qari [d.1014]

Madh'hab Hanafi - Maturidi

Period

Learning/Teaching
Achievements

Notable Works

Opinion on Mawiid

420 years ago

At least 62 years [Year of birth not known, but
after initial education he entered Makkah around
952 and stayed there forever.]

Memorised the Qur'an at an early age and
mastered Qur'an recitations. His teachers include
Imam Ibn Hajar al-Haytaml, Imam All al-Muttaql al-
Hindl.

Sharh Fiqh al-Akbar, Daw al-Mdali, Takhrij Ahddith
al-Aqdyid an-Nasafiyyah, Tdliqdt al-Qari did
Thuldthiydt al-Bukhdri, Jamdlayn did Jalalayn, Jam'
al-Wasdyil fi Sharh al-Shamdyil, Hirz al-Thamin did
Hisn al-Hasin, Sharh Nukhbatu'I Fikar, Sharh Shifd,
Sharh Sahih Muslim, Sharh Musnad Imam Abi
Hanifah, Sharh al-Hiddyah of Marghindni, Sharh al-
Wiqdyah, Fat'h Bab al-Indyah Sharh Nuqdyah,
Mirqdt al-Mafdtih bi Sharhi Mishkdt al-Masdbih, AI-
Masnuu fi Mdrifati'l Mawduu, Minah al-Fikriyyah,
and a number of monographs.

He has written a book on Mawiid, AI-Mawlid ar-
Rawifi'I Mawiid an-Nabawi.

12. Shaykh Abd al-Haqq Muhaddith Bukhari Dihlawl [958 -1052]

Madh'hab Hanafi - MaturTdT

Period

Learning/Teaching
Achievements

382 years ago

Approximately 80 years [passed away aged 94]

He was instructed by his father from the age of
four and he completed his studies by the time he
was fourteen. He then memorised the Qur'an and
spent eight years learning from the scholars of
Transoxiana. He visited Hijaz in 996 and took
hadith from scholars and upon his return to India
revived the interest in hadith sciences.

Notable Works Lamdat al-Tanqih, Arabic commentary on Mishkat,

Ashidtu'l Lamdat, a Persian commentary on
Mishkat, Madariju'n Nubuwwah, Sharh Sifru's
Sdadah, Akhbar al-Akhyar, Jadhb al-Qulub, Jamiy al-
Barakdt, Mara) al-Bahrayn, Zubdatu'I Aathdr, Zad
al-Muttaqin, Fat'h al-Manndn fi Manaqib an-Niiman,
Tahsil al-Tdarruffi Mdrifati'l Fiqhi wa't Tasawwuf,
Sharh Futuh al-Ghayb, Takmil al-Iman, Ma Thabata
bi's Sunnah.

Opinion on Mawlid "[Quoting Al-Jazarl] By my life! His reward will be
that Allah taala will bestow His favours upon him
and make him enter paradise. Musims have been
celebrating the Mawlid in the month of his H birth
- they hold banquets, give in charity and celebrate
and do good deeds, and recite the Mawlid...

"...it has been observed that the special favour
upon celebrating Mawlid it results in safety and
peace for the remaing part of the year.

"...may Allah taala have mercy on that soul who
spends the night of the blessed Mawlid in
jubilation and joy, celebrating this as Eid..."

Appendix B
BIDAH

Translation of the complete topic in Qawayid al-Kubra oflbnAbd as-Salam
Bidah: Praxes not in vogue in the time of RasulAllah H.
It is classified as following:

1. Bidah Wajib 73 - Obligatory

2. Bidah Haram - Forbidden

3. Bidah Mandub - Recommended, Praiseworthy

4. Bidah Makruh - Disliked

5. Bidah Mubah - Permissible

The method to ascertain the category to which a bidah belongs is to
evaluate it against principles of sharlah. If it corresponds to the principles
of wajib, it is wajib; and likewise haram, mandub, makruh or mubah
according to respective conditions.

Examples of Obligatory Bidah:

■ Arabic Grammar: it is obligatory 74 to teach and learn [Arabic]
grammar to be able to understand the Book of Allah and the
tradition of His Messenger H. This is obligatory because, it is
obligatory to preserve the sharlah; and it is not possible to protect
it unless we understand it well. That which is required to fulfil an
obligation is also obligatory.

■ Conservation of language of the Book and Sunnah. 75

73 In Arabic, it is wajibah, etc. due to agreement with gender, which is ignored here.

74 Obligatory for a group of scholars.

75 hifz al-gharib: preserving meanings of antiquated words. For example dictionaries like
Mishkatu'l Anwar of QadI Iyad, Nihayah of Ibn al-Athlr, Tuhfatu'l Arib of Abu Hayyan and
Tahdhib al-Asma'a wa'I Lughat of Nawawl.

■ Establishing 75 the discipline of principles of fiqh [Upul al-Fiqh]

■ Criticism of narrators, 77 so as to differentiate between
authenticated and weak reports.

The principles of sharlah mandate its preservation as a collective
obligation, 78 and it is impossible to preserve except by adopting the
aforementioned innovations.

Forbidden Biddh:

* The Qadarlyyah 79 sect - deniers of destiny

■ The Jabariyyah sect - deniers of free will

■ The Murjiyyah sect - who deny punishment in the hereafter

■ The Mujassimah sect - anthropomorphists

It must be noted that refuting these sects is an obligatory bidah. 80
Recommended Biddh:

■ Establishing schools, cloisters; building bridges and alcoves. 81

■ Every good thing or charity which was not established among the
first generation of Muslims.

76 Which is an innovation and not formalised in the time of the Companions or their
followers.

77 jarh - tddil

7a fard kifayah: It is collectively obligatory such that if a group of people are engaged in it, the
community is absolved; and if nobody engages in it, every individual is culpable and bears the
sin of not fulfilling the obligation.

79 Not to be confused with Qadariyyah, due to proximity in transliteration; Qadirls are the
followers of Shaykh Abd al-Qadir al-JIlanl - a sufi school within Ahl as-Sunnah. Qadarl is a
sect that denies in Divine preordination or taqdir.

80 That is, none of the §ahabah and Tabiyis refuted anthropomorphists as they did not exist in
their time; and since they appeared later, it is obligatory on us to refute them, like the
Wahabls, Salafis and their offshoots - may Allah taala destroy their mischief.

81 qanapir

■ Tardwih: Supererogatory prayers in Ramadan.

■ Expounding finer points of tasawwuf; theological discourse and
refutation.

■ Gatherings to discuss and elucidate proofs for religious issues, as
long as such conferences are for the sake of Allah taala.

Disliked Biddh

* Decorating and adorning mosques

■ Embellishing copies of the Qur'an

■ [According to an opinion,] reciting Qur'an in a melodious voice
and tempo such that it violates the structure of Arabic words; but
the accurate position is that it is forbidden [when the variation of
the tone adds or elides a letter, thereby distorting the meaning].

Permissible Biddh

* Shaking hands after morning and evening prayers. 82

■ Preparing and eating luxurious and delicious food and drink;
wearing expensive and fine clothes; living in spacious and
comfortable dwellings; wearing newer forms of Muslim
headgear 83 and other accessories. 84

There may be a difference of opinion in some of these issues - where a
group of scholars consider it a disliked innovation [biddh makruhah,]
others may consider it as an actionable sunnah present in the time of
RasulAllah # or thereafter similar to recitation of istidadhah and
basmalah 85 in the prayer. Allah taala knows best.

82 subh - dsr

83 payalisah: is a form of cap which was not present in the first generation and is a foreign
import.

84 akmam: cufflinks.

85 istidddhah-.auudhu billahi mina'sh shayfani'r rajlm; basmalah: bismillahi'r rahmani'r rahlm.

Appendix C

QUESTIONS FOR THOSE WHO QUESTION MAWLID

They are ordinary people: incapable of reciting Surah Fatihah properly,
illiterate labourers, men who shave their beards and women who do not
cover themselves, people who do not pray regularly, young men who wear
tight fitting jeans in prayer exposing their awrah; and people who watch
movies and listen to music, but yet dismiss Mawlid scornfully: "Did the
companions celebrate it? Is it proven by any Sahlh Hadlth?" Even if such a
questioner were a hadlth scholar with a navel-length beard, we ask them:

1. How many of you and your teachers or any scholar in the previous
two hundred years can claim hadlth scholarship at the level of:

a. Hafiz Ibn Kathlr [d.774]

b. Ibn al-Jazariyy [d.833]

c. Hafiz Zaynuddln al-Iraql [d.806]

d. Ibn Hajar al-Asqalanl [d.852]

e. Ibn Nasiruddln al-Dimashql [d.842]

f. Jalaluddln Suyufl [d.911]

g. Hafiz QasfallanI [d.923]

h. Ibn Hajar al-Haytaml [d.974]

i. MullaAlIal-Qari[d.l014]

j. Shah Abd al-Haqq Dihlawl [d.1052]

2. How many of you or your teachers have memorised Bukhari and
Muslim - complete hadlth including the text and narrators?

3. How many of you have read the books Bukhari or Muslim in full or
have an authorisation shorter than any of these scholars?

4. Give four reasons why we should follow you or your teachers
instead of the aforementioned imams?

5. Until the last century (1300 AH,) what is the ratio of scholars who
have supported and praised Mawlid to those who have
categorically rejected and condemned celebrating the Mawlid?

6. If Mawlid is a bidah, then why do you not condemn the
aforementioned scholars as innovators?

7. If celebrating Mawlid is a bidah, do you accuse these scholars of:

a. being ignorant of hadlth or its meaning

b. being ignorant of principles of fiqh - and bidah itself

c. being heedless of sunnah

d. actively promoting bidah

e. being unconcerned about the state of the ummah?

8. If not, why do you revile those who celebrate Mawlid in our times
and spare these scholars?

9. Mawlid was being celebrated in Ibn Taymiyyah's time and he
mentions it in Iqtida'a; why did he not write a detailed refutation
of this practice and condemn it? Instead, he wrote:

Commemorating mawlid and considering it a [joyous] season: which some
people celebrate; there shall be a great reward for the beautiful intention [of
celebrating mawlids] and for the reverence of the Prophet S as I have
previously mentioned - where some people consider it praiseworthy, a strict
believer may consider it ugly. Someone complained to Imam Ahmed about a
rich man who spent about a thousand dinar on a copy of the Qur'an and he
replied: "Leave him. He has put his gold to good use." Even though he
considered decoration of mu$-haf 6 as makruh. Some [HanbalT] scholars have
tried to reconcile with his opinion and said: "the rich man was only renewing the
paper and writing." But this was not [Imam] Ahmed's intention, rather what he
meant was: this action is done for a reason 87 [expecting a favourable outcome]
even though there is an inherently corrupt component in it. 88

86 Copy of the Qur'an.

87 maplahah

88 Iqtida'a al-$irat al-Mustaqim, 308. Section: Veneration of days originally not venerated in
the sharlah. These are contiguous quotes. Admirers of Ibn Taymiyyah in our time, who
oppose the Mawlid, misquote this by adding another line from the paragraph that follows,
thereby distorting the meaning of this one.

Does it mean that we agree to everything these scholars of hadith have
said or written in their books? Of course not. For example, we Hanafis do
not agree with opinions of Imam Ibn Hajar that are not according to our
madh'hab. Similarly, Ibn Kathir and Ibn Nasir al-Dimashqi praised Ibn
Taymiyyah - even if they did not follow his deviant opinions themselves.
Imam Ahmed Zarruq al-Maliki explained this issue well:

What is the answer to the objection that TaqiyuddTn Ibn Taymiyyah has rejected
these litanies [like Hizb al-Bahr] and has refuted them in a vituperative manner?

We reply: Ibn Taymiyyah is a Muslim who is known for his proficiency in hadith 89
[and islamic sciences] but is criticised in [certain] beliefs he held. He is accused of
having a defective intellect, what would he know of gnosis? 90 The shaykh, the Imam
TaqiyuddTn SubkT was asked about him and he replied: "He was a man whose
knowledge was greater than his intellect." The important thing is that he is reliable
in what he narrates, not in his inferences or opinions. Allah taala knows best. 91

What if the same thing is said about the imams mentioned earlier: 'we
accept their transmission but not their opinion?' The key here is that of
majority. Ibn Taymiyyah's aberrations contradict majority of Ulama; on
the other hand Mawlid is supported by an overwhelming majority of
prominent scholars. Only Wahabl/Salafi denominations or their confused
cousins in the Subcontinent - the Deobandis fret about the Mawlid.

Even if celebrating the Mawlid was opposed 92 by a number of scholars, it
would still be considered a valid difference of opinion without each party
castigating the other. We consider celebrating the Mawlid as praiseworthy
and recommended, not an obligatory action. But those who oppose it write
books, conduct seminars against the Mawlid and scream 'bidah' at every
opportunity and dissuade people from attending it; even though we do not
see the same fervour in condemning other bidah - or is Mawlid the only
bidah left in our times of utmost righteousness and piety?

89 hifz wa'l itqan

90 In other words: When his dql is accused of being flawed, how can he be expected to reach
Irfanl

91 Shaykh Zarruq in Preface of Sharh Hizb al-Bahr, vide Nab'hanI in Shawahidu'l ftaqq.

92 Which is hypothetical; because in reality, all scholars of Ahlu's Sunnah support it and in
fact, it is a differentiating factor between Sunnis and heretics.

What about those who celebrate Mawlid? Are they all pious? Does every
one of them pray regularly, strictly follow the sunnah and avoid harams?
Do all of their men wear beards and women cover themselves?

The answer is: Yes, not every one of them is observant. But there is a huge
difference between a fasiq who celebrates Mawlid in the love of Mustafa
ft, and cites noble lilama of Islam as his proof - and the fasiq who derides
it as a bidah sneering at 'not following the sunnah'. The purpose of the
Mawlid is to remind everyone that the love for Musfafa Si should be more
than love for anything or anyone else in the creation. When they hear and
learn about Mustafa ft, his lofty character and his attributes, people will be
drawn towards him and it is thus hoped that they may be mindful of the
sunnah of the Prophet ft in the future. That is how our elders invited
people to Islam by commemorating the Prophet ft, describing his ft
blessed life and describing his ft blessed age. The full title of the book
known as Sahih Bukhari is: The Collection of Authentic Narrations
Concerning the Sayings, Traditions and the Times of RasulAlldh ft. Our
scholars have insisted the Mawlid to be free from everything forbidden by
the shariah and practices contrary to the shariah. For example, singing of
young boys, collection of funds from Non-Muslims to celebrate Mawlid,
musical instruments, mention of false or concocted stories instead of
authentic and established narrations etc. are all rejected. We end our
discussion quoting Fatawa ar-Ridawiyyah:

...to recite and to listen to [Mawlid] which comprises of things repudiated by the
shariah is impermissible, such as false narrations, concocted stories, poetic verses
that are contrary to Sacred Law, especially such verses which are disrespectful to
Prophets and Angels; this malady is rife even though such words are blasphemies.. 93

Citing Imam Ahmed Zayni Dahlan, he writes:

One form of showing reverence to RasulAllah S is to recite the Mawlid and stand in
prayer on the night of his ft blessed birth, and to stand up in respect upon the
mention of his S birth; and to hold banquets and other good deeds... 94

We ask Allah taala to fill our hearts with the love Mustafa ft.

93 Fatawa ar-Ridawiyyah, 23/722
9 * Ibid, 731.

Appendix D

FAMOUS BOOKS ON MAWLID

Prominent ulama have written books on Mawlid; many of these works are
published, and even some unpublished manuscripts are available online as
parts of collections, such as those made available by the King Saud
University accessible on h ttp://m akhtota.ksu.edu.sa; also see
http://www.al-mostafa.com .

1. Mawlid al-Arus, Hafiz Abd ar-Rahman ibn al-Jawz! [d.597].
Manuscript in KSU.

2. AI-Tanwir fi Mawlid al-Bashir an-Nadhir, Hafiz Umar ibn All ibn
Dihyah al-Kalbl [d.633].

3. Mawlid an-Nabiy, Hafiz Imaduddln Ismayll Ibn Kathlr [d.774]

4. Al-Mawrid al-Haniy fl'l Mawlid as-Saniy, Hafiz Imam Zaynuddln
Abd ar-Rahim al-l'raql [725-806] Published.

5. Arf al-Tdrif bi'l Mawlid al-Sharif, Hafiz Imam Shamsuddin
Muhammad al-Jazariy [d.833]

6. Al-Mawrid al-Sadi fi Mawlid al-Hadi, Hafiz Shamsuddin
Muhammad ibn Abu Bakr Ibn Nasiruddin al-Dimashqi [777-842]

7. Jamiy al-Aathar fi Mawlid al-Mukhtar, Hafiz Shamsuddin
Muhammad ibn Abu Bakr Ibn Nasiruddin al-Dimashqi [777-842]

8. Al-Lafz ar-Rayiq fi Mawlidi Khayr al-Khalayiq, Hafiz
Shamsuddin Muhammad Ibn Nasiruddin al-Dimashqi [777-842]

9. Al-Fakhr al-Alawifi'l Mawlid an-Nabawi, Hafiz Muhammad ibn
Abd a-Rahman al-Sakhawi [831-902]

10. Al-Mawarid al-Haniyyah fi Mawlidi Khayr al-Bariyyah, Imam
Zaynu'l Aabidin All al-Samhudl [d.9 1 1]

11. Mawlid, Hafiz Wajihuddin Abd ar-Rahman Muhammad al-
Shaybanl known as Ibn al-Dably [866-944]

12. Itmamu'n Niymati dla'l Adlam bi Mawlidi Sayyidi Waladi
Adam, Imam Ahmed ibn Hajar al-Haytami [d.974] Imam Ibrahim

BajurT wrote a commentary on this work titled Tuhfatu'l Bashar
did Mawlidi Ibn Hajar.

13. Al-Mawlid ar-Rawiy fi'I Mawlid an-Nabawiy, Imam Muhammad
ibn Ahmed famously known as Khaflb Shirbinl [d.977]

14. Al-Mawrid ar-Rawiy fi'I Mawlid an-Nabawiy, Shaykh Nuruddin
Mulla All ibn Sulfan al-Qarl [1014]

15. Iqd al-Jawhar fi Mawlid an-Nabiyy al-Az'har, which is the most
famous of all and is known as Mawlid Barzanji; written by the
muhaddith Shaykh Jaafar ibn Hasan al-Barzanjl [1177] which is
the most famous and widely published books on Mawlid.

16. Al-Fajr al-Munir fi Mawlidi'l Bashir an-Nadhir, Shaykh Ta ha ibn
Mihna [1178] Manuscript in KSU.

17. Mawlid an-Nabiy, Shaykh Shihabuddln Ahmed al-Dardlr [1201].
Manuscript in KSU.

18. Al-Yumn wa'l Isdad bi Mawlidi Khayr al-Ibad, Shaykh
Muhaddith Imam Muhammad ibn Jaafar al-Kittanl [d.1345]

19. Jawdhir al-Nazm al-Badiy fi Mawlid al-Shafiy, Shaykh Yiisuf ibn
Ismayll an-Nab'hanl [1350]

20. Hawl al-Ihtifdl bi Dhikra al-Mawlid an-Nabawiy al-Sharif

Shaykh Sayyid Muhammad Alawl al-Malikl al-Hasanl [1425]

21. Idhaqatu'l Atham li Maniyi dmal al-Mawlid wa'l Qiyam, by

Rayls al-Mutakallimln Imam Naqi All Khan [1295] along with
Rashaqatu'l Kalam fi hawashi Idhaqatu'l Atham, annotations
by the author's son Alahazrat Imam Ahmed Rida Khan [1340] is a
300 page treatise on the permissibility of celebrating Mawlid.

22. Iqamatu'l Qiyamah did Jayini'l Qiyami li Nabiyyi Tihamah,

Alahazrat Imam Ahmed Rida Khan al-BaraylawI [1340]

SOURCES

Husn al-Maq$id fi Amal al-Mawlid: Imam Jalaluddin SuyufT, Ed. Shaykh
Musfafa Abd al-Qadir Aja, Dar Kotob al-Ilmiyyah, Lebanon, First Edition,
1405/1985.

AI-Hawi li'I Fatawi: The 24 th monograph in volume one, pages 189-197,
Published by Dar Kotob al-Ilmiyyah, Lebanon, First Edition, 1403/1983.

Some references and information in the footnotes is taken from the Kotob
al-Ilmiyyah edition; The list of books is taken from Hawl al-Ihtifal bi
Dhikrd al-Mawlid an-Nabawiy al-Sharif of Shaykh Sayyid Muhammad
Alawl al-Malikl al-Hasanl. May Allah taala reward the shaykh and perfume
his resting place.

ABOUT THE AUTHOR

Imam Jalaluddin Abdu'r Rahman al-Suyup [849-911] is a famous
scholar and author. He memorised the Qur'an by the time he was eight
years old. He then proceeded to memorise various texts in fiqh, grammar
and received authorisation to teach Arabic in his seventeenth year. He
studied under prominent scholars like Alamuddin al-Bulqlni and Kafiyaji.
He was a prolific writer who has written hundreds of books - big and
small, many of which have been published and widely available even in
our time. He was a master of Tafslr 95 , Hadlth, Fiqh 96 and Arabic Grammar,
and many other sciences. Al-Kittani in Fahras says that according to his
student Dawudi, Suyufl wrote close to 600 works and some biographers
have mentioned a thousand works.

In an autobiographical note, he has listed the books he has written in the
following categories:

■ Tafslr and related sciences; Qira'at - Readings. 97

■ Hadlth and related sciences (including Hadlth anthologies and
commentaries)

■ Fiqh and related sciences

■ Short books and epistles on miscellaneous topics

■ Books on various aspects of the Arabic Language, including
Grammar, Rhetoric 98 and Morphology

■ Principles of Fiqh

■ Tasawwuf

■ History and Literature

95 Tafslr: commentary of the Qur'an

96 Jurisprudence

97 The science of Qur'an recitation is known tajwid; and the variations in readings of the
Qur'an is the science of qira'at.

98 For brevity, Badiy, Bayan and Mdani are collectively referred as Rhetoric.

Some of his famous works:

1. Jamu'l Jawdmiy - a consolidated collection of 50,000 hadlth from over
a hundred books of hadlth

2. The other half of Tafsir Al-Jaldlayn

3. Al-Itqdn fi Ulumi'I Qur'dn

4. Ad-Durr al-Manthur fi TafsTri'I Ma 'thur

5. Lubdbu'n NuquI fi Asbdbi'n Nuzul

6. Mufhamat al-Aqran fi Mubhamat al-Qur'an

7. At-Tahbir fi Ulumi't Tafsir

8. Tanasuq ad-Durar fi Tanasubi's Suwar

9. Sharh ash-Shapibiyyah

10. Kashf al-Mughat't'd fi Sharhi'l Muwat't'a

11. Isdafal-Mubat't'a bi Rijali'I Muwat't'a

12. At-Tawshih did Jamiy as-Sahih

13. Ad-Dibdj did As-Sahihi Muslim ibn-Hajjdj

14. Mirqdt as-Suud Ha Sunani AM Dawud

15. Sharh Ibn Mdjah

16. TadrTb ar-Rdwifi Sharh Taqrib an-Nawdwi

17. Sharh A Ifiyya tu 7 Ira q i

18. Ayn al-Isdbah fi Madrifati's Sahdbah

19. Al-La'dli al-Masnudh fi'l Ahddithi'l Mawdudh

20. Sharh as-Sudur bi Sharhi Hal al-Mawtd wa'I Qubur

21. Al-Budur as-Sdfirah an Umuri'I Akhirah

22. Takhrij Ahddith Sharh al-Aqdyid

23. Al-Ashbdh wa'n Nazayir

24. Tanwir al-Halak fi Imkdni Ru'yati'n Nabiyyi wa'I Malak

25. Sharh al-MuIhah

26. Mukhtasar al-Ihyd'a

27. fabaqdt al-Huffaz

28. fabaqdt an-Nuhdh

29. fabaqdt al- Usuliyym

30. fabaqdt al-Mufassirin

31. fabaqdt al-Kuttdb

32. Husn al-Muhddarah fi Akhbdri'I Misri wa'I Qdhirah

33. Tdrikh al-KhuIafd'a

34. AI-Hdwili'I Fatdwi- which contains a number of monographs

ABOUT THE TRANSLATOR

Abu Hasan is a student of Sacred Law. Hanafi, Maturidi and aspirant to the
Qadiri path, he is an ardent admirer and follower of Imam Ahmed Rida
Khan al-Baraylawi He translates bits and pieces from classical texts in
the course of his learning, for his own revision and as helpful notes to
beginners like himself. Some of his articles and translations can be found
on tanwir.org and ridawi.org.

<♦>

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Full text of "ENGLISH TRANSLATION: Sublime Aspiration [A descriptive translation of Husn al-Maqsid fi Amal al-Mawlid OF Imam Jalaluddi Suyuti(rah) [d. 911 A.H] ] | PAGES: 54"

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